Atheist
Robert Ingersoll (1833-99), reasoned that:
·
Eternal
punishment must be eternal cruelty…and I do not see how any man, unless he has
the brain of an idiot, or the heart of a wild beast, can believe in eternal
punishment.
Is God a
horrible monster? It is relatively easy to point out Ingersoll’s logical
fallacy. He uses God to disprove God. In essence, he claims that the God fails
to measure up to his moral standards of love and justice. However, if there is
no God, then there are can exist no objective and absolute moral standards by
which to judge Him.
Consequently,
when the atheist claims that the God of the Bible is “unjust,” I merely retort:
·
How
can you accuse our God of violating an absolute standard of justice? You are a
moral relativist and deny that there are any absolute moral standards. Once you
reject God, there can be no foundation for objective moral judgments.
Nevertheless,
the Bible’s teachings on hell remain a problem for the Church. Even
“Christians” condemn the Bible for it’s teachings of a God who judges and
punishes. Christian evolutionist and former co-head of the Biologos Foundation, Karl Giberson, approvingly quotes the militant
atheist, Richard Dawkins, that the:
·
[OT
God is a] “tyrannical anthropomorphic deity” [and] “commanded the Jews to go on
genocidal rampages”…But who believes in this [OT] deity any more, besides those
same fundamentalists who think the earth is 10,000 years old? Modern theology
has moved past this view of God.
How are we to
answer?
As
Christians, we want to have a coherent faith. We therefore want to understand
how this concept of “hell” or “eternal judgment” fits together with the other
doctrines we believe about God – His love, justice, omniscience and
omnipotence.
However, hell
is a notoriously difficult doctrine to defend. For one thing, in order to
defend a doctrine, we first have to know
what we are defending. However, no one here has ever seen or experienced hell.
At least, there is no convincing proof of this.
More
importantly, well-meaning Bible interpreters have honest disagreements about
the nature of hell. For instance, do we interpret “the lake of fire” (Rev.
21:8; 20:10; Mat. 13:42) literally or figuratively? Does God literally stoke
the fires of hell for all eternity, as some pejoratively suggest? If we take
this description literally, what then do we do with the teachings that claim
that the unrepentant will be cast into “outer darkness” (Mat. 22:13)? It is apparent
that at least one of these descriptions must be taken figuratively.
Although the nature of hell or eternal judgment is
somewhat unclear, it’s reality and
existence is Biblically beyond dispute. So let’s try to lay out what we
understand about eternal punishment in an attempt to reconcile hell with the
Bible’s teachings about a loving, righteous, and omnipotent God.
I will use a common argument against the Biblical faith as a way to organize a
defense:
·
Premise #1: The Bible’s concept of “Hell” or
“eternal punishment” is neither just nor merciful.
·
Premise #2: The Bible portrays God as just and
merciful.
·
Conclusion:
The Bible’s revelation is contradictory and therefore shouldn’t be taken
seriously.
Against Premise #1:
First of all,
God’s judgments are regarded as just throughout Scripture. The Book of Proverbs claims that God calls
all through His revelations, which are there for the taking:
- Wisdom calls aloud in the street, she raises her
voice in the public squares; at the head of the noisy streets she cries
out, in the gateways of the city she makes her speech: "How long will
you simple ones love your simple ways? How long will mockers delight in
mockery and fools hate knowledge? If you had responded to my rebuke, I
would have poured out my heart to you and made my thoughts known to you.
But since you rejected me when I called and no one gave heed when I
stretched out my hand, since you ignored all my advice and would not
accept my rebuke, I in turn will laugh at your disaster; I will mock when
calamity overtakes you. (Proverbs 1:20-26)
The knowledge
of God is available to all, but we reject it. As in these verse, there are so
many that reveal that God continues to implore us to accept Him, but we refuse.
Why? We refuse to acknowledge our debt to Him. We want to go our own way, and
refuse to tolerate the presence of a God who rebukes us. Therefore, we prefer
to run from the light of light and to hide our misdeeds in the darkness (John
3:19-20).
He would
plead with Israel to return to Him:
- “Go, proclaim this message toward the north: 'Return,
faithless Israel,' declares the LORD, 'I will frown on you no longer, for
I am merciful,' declares the LORD, 'I will not be angry forever. Only
acknowledge your guilt-- you have rebelled against the LORD your God, you
have scattered your favors to foreign gods under every spreading tree, and
have not obeyed me,'” (Jeremiah 3:12-13)
However,
Israel would continue to rebel and refuse to acknowledge their guilt. Is God
unjust for punishing? Certainly not if Israel deserved the punishment.
Besides, according
to the Bible, the punishment fits the crime. Jesus taught that there are many
degrees of punishment:
·
"Woe
to you, Korazin! Woe to you, Bethsaida!
If the miracles that were performed in you had been performed in Tyre and Sidon,
they would have repented long ago in sackcloth and ashes. But I tell you, it
will be more bearable for Tyre and Sidon on the day of
judgment than for you.” (Matthew
11:21-22)
We do not
know what form these varying degrees of punishment take. However, for those who
have more evidence, judgment will be less bearable than for those who had less
evidence:
·
But
the one who does not know and does things deserving punishment will be beaten
with few blows. From everyone who has been given much, much will be demanded;
and from the one who has been entrusted with much, much more will be asked. (Luke 12:48)
I would ask the atheist, “What is
unjust about the penalty fitting the crime? Or how does this teaching about
punishment contradict God’s character?” He might respond that no God worth His
salt would punish. However, this fails to show that there is a contradiction in
Biblical revelation – the very thing that the atheist must demonstrate.
We
do not know enough about hell to indict our Lord for “injustice” or to prove
that the Bible contradicts itself.
There are too many interpretive uncertainties. While the atheists focus only
the most egregious aspect of the teachings – eternal burning - this might be
figurative and might only apply to the worst offenders. In fact, Jesus
associated the “weeping…and gnashing of teeth” of hell with their own regrets
in having eternally missed out on the blessings of the kingdom, rather than any
proactive divine torture:
·
"There
will be weeping there, and gnashing of teeth, when you see Abraham, Isaac and
Jacob and all the prophets in the kingdom of God, but you yourselves thrown
out.” (Luke 13:28)
I would ask the atheist how this
represents a Bible contradiction. Perhaps also we have been too quick to
dismiss annihilationism as one possible
form of eternal punishment – perhaps even the worst one. There is not a verse that absolutely rules out
annihilation as one possible punishment out of many others! (Some Christians
argue that we have an eternal soul, and therefore, it is indestructible,
precluding any possibility of annihilation. However, this notion seems to be
contradicted by numerous verses – 1 Tim. 6:16; 2 Tim 1:9-10; 1 Cor. 15:50-54).
Therefore, when the atheist rails
against the injustice of God in sentencing unbelievers to eternal punishment, I
ask them if their judgment would be any different if I would show them verses
pointing to annihilation, and there are many. For instance:
·
“Do
not be afraid of those who kill the body but cannot kill the soul. Rather, be
afraid of the One who can destroy both soul and body in hell.” (Matthew 10:28)
·
They
will be punished with everlasting destruction and shut out from the
presence of the Lord and from the majesty of his power. (2 Thes. 1:9)
Perhaps these (and numerous other
verses) are not teaching annihilationism, but the atheist must now answer
whether he would consider this too as evidence of contradiction.
Of course, the atheist will retort,
“If God is truly merciful, He would destroy no one.” However, we can simply
respond, “Where in the Bible does it suggest that God must continue to be
merciful towards those who continue to harden their hearts against Him?” Of
course, God’s mercy makes no such guarantee!
Against
Premise #2:
We often assume that eternal
punishment is not compatible with an all-living God, but what if the condemned
have freely chosen their condemnation? Instead, what if God is not doing the
judging? In fact, Even though the Father had committed judgment to the Son
(John 5:22), Jesus denied that He would directly be involved in judgment:
·
"As
for the person who hears my words but does not keep them, I do not judge him.
For I did not come to judge the world, but to save it. There is a judge for the
one who rejects me and does not accept my words; that very word which I spoke
will condemn him at the last day. (John 12:47-48; 5:45; 8:15)
I am convinced that our Lord has been
wrongly indicted. Instead, it is the word that we have implanted in our hearts
that will judge us (Romans 2:15-16). This word is a source of guilt and shame
when it is violated. These feelings cause us to flee from the Lord.
Although there will be a great and
final judgment, it seems that the damned are already self-damned. They do not
want to be in God’s presence and under His scrutiny and flee from Him:
- For God did not send his Son into the world
to condemn the world, but to save the world through him. Whoever believes
in him is not condemned, but whoever does not believe stands condemned
already because he has not believed in the name of God's one and only
Son. This is the verdict [or “condemnation;” KJV; “judgment;” NASB, ESV]:
Light has come into the world, but men loved darkness instead of light
because their deeds were evil. Everyone who does evil hates the light, and
will not come into the light for fear that his deeds will be exposed. (John 3:17-20)
Jesus taught that He will not “condemn the world.” Instead, the unbeliever is
“condemned already.” How did this take place? He condemned himself through his
love of the darkness and rejection of the truth (“light”). He fled away from his one hope, Jesus.
Besides, if they reject the light in
this world, how much more will they reject the searing and searching light of God
in the next, where His light will beam even more intensely to expose their sins!
They will continue to reject the light and run from it.
How does this represent the injustice
of God? How does this contradict God’s revealed character? It doesn’t!
Indeed, there is a lot of Biblical
evidence that when we embrace sin, we hate the light that exposes it. When Adam
and Eve fell into sin, they hid from God, lied to Him and even blamed Him.
Never once did they confess their sin and ask for another chance. And when they
were promised death and expelled from the presence of God, they seemed to
gladly accept the verdict (Gen. 3) in order to be free from God’s searing light.
In Jesus’ parable, when the
unrepentant rich man cried out to God from his place of torment, he never once
asked to be brought to where God is. Instead, he simply asked that he might be
given some relief in hell (Luke 16:19-31). Such is the hatred of the light!
Does this negate God’s love for His creation? Not at all. Instead, He seems to
allow us to have what we desire.
There are many other verses that
suggest that the unrepentant are self-condemned by their flight from the light
(Isaiah 33:14-15; 2:20-22; Psalm 1:5; 15:1-2; 24:3; Deut 5:25; Deut. 5:25; Mal.
3:2).
What then should we make of the great
judgment if humanity is already self-condemned (Rev. 20:11)? Perhaps the lovers
of the dark will merely flee away, unable to stand before a righteous God in
view of their unforgiven sins.
Indeed, for us, the great judgment
will merely confirm what we have already chosen (1 Thess. 4:14-17; 1 John 3:2;
John 3:21). Perhaps, also for the unbeliever, the judgment will merely
rubber-stamp what has already become quite obvious and what they had chosen for
themselves.
Where then is the injustice? And how
does this contradict the Bible’s claims about God? The atheist might attempt to
accuse God of lacking in mercy:
- “If God is all-powerful, then He could have changed
everyone’s heart to love the light!”
This represents a common misconception
about God’s omnipotence. While God can do anything He wants to do, He cannot do
it in any way we might desire. There
are things that God cannot do. He
cannot sin or break His promises. He cannot save in any way that we might wish.
He is constrained by His holy nature, as strange as this might seem. Jesus had
prayed that, if there was some other way for the Father to accomplish His
purpose in salvation, He should not require Jesus to suffer the crucifixion.
However, there was no other way.
We also assume that there might have
been a less painful or punitive way for God to accomplish His purposes, but
perhaps there wasn’t. There is a lot that we do not understand about our
Redeemer. Therefore, we shouldn’t be hasty to bring indictments against Him, as
Job had.
In addition to this, the atheists’
understanding of mercy isn’t the Bible’s understanding of mercy. Unlike
justice, mercy can discriminate. God is free to choose the objects of his mercy
as we can choose who to invite to our party. There is nothing illegitimate
about this. The Bible never claims that God will be merciful to all. Therefore,
there is no contradiction between hell and what the Bible claims about God.
Nevertheless, it does seem that, in
the end, God will pour out His Spirit upon all the people who remain, and there
will be a great salvation (Joel 2:28; Romans 11:15; Rev. 1:7; Mat. 24:30;
Isaiah 66:22-23; Zech. 14:16-18)! Our God is indeed merciful!
Nevertheless, there is a hell and the
prospect of landing there is a terror, as it should be:
- The study, appearing in the Public Library of
Science journal PLoS ONE, found
that criminal activity is lower in societies where people's religious
beliefs contain a strong punitive component than in places where religious
beliefs are more benevolent. A country where many more people believe in
heaven than in hell, for example, is likely to have a much higher crime
rate than one where these beliefs are about equal. The finding surfaced
from a comprehensive analysis of 26 years of data involving 143,197 people
in 67 countries. https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4971023/
Perhaps we need a greater dose of
hell. Perhaps we need to revisit Jonathan Edwards and his sermon – Sinners in the Hand of an Angry God – which
had reportedly brought many to repent of their sins. Nevertheless, this essay
will certainly not relieve all of our confusion on the subject. However, for
some of us, it is sufficient to know that our Savior suffers along with us
(Isaiah 63:9; Hebrews 4:15). Others are comforted in knowing that, in the end,
He will explain and justify all of the confusing elements. Indeed, our God has
many secrets (Deut. 29:29), which He purposely keeps close to His breast. Consequently,
we see only shadows (1 Cor. 13:9, 12).
Abraham saw only the mysterious shadows
when God asked him to go against everything he understood and to offer his
promised son Isaac as a sacrifice. Our Lord also thrusts us into situations
where understanding fails us, and we are forced to walk only by the light
available in the “valley of the shadow of death.” However, we are able to find
comfort knowing that He is at our side, and that, one day, we will see Him as
He truly is.
